Producing Place, Tradition and the Gods: Mt. Togakushi, Thirteenth through Mid-Nineteenth Centuries
Producing Place, Tradition and the Gods: Mt. Togakushi, Thirteenth through Mid-Nineteenth Centuries
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产地、传统和神：户隐山，十三世纪至十九世纪中叶
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发表时间：
2014
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通讯作者：
C. Carter
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作者：
C. Carter
作者：卡莱布·斯威夫特·卡特 |顾问：Bodiford, William M. |摘要：本论文探讨了前现代日本宗教的两个交叉方面：山地宗教体系的发展和神迹的形成。第一个方面特别关注日本山地宗教学校修验道的历史出现。虽然以前的学术经常将修验道归类为民间宗教的一种形式，但这种指定往往过于宽泛地定位修验道，而忽视了其形成的历史和区域阶段。相比之下，该项目通过对单个地点的调查来审视修验道。通过仔细阅读户隐山（今长野县）的文字、碑文和视觉资料，我追溯了大约从十三世纪到十九世纪中期修验道和其他宗教潮流的发展。这项研究与之前的研究进一步不同，它将修验道分析为实践、教义、成员、机构和身份的具体系统。通过确定这些要素的组成部分，我们可以确定修验道成为一个自觉流派的历史和地区背景。此外，这种方法澄清了指导学校形成的利益——宗教、社会、经济和制度。该项目的第二个目标涉及地点在修验道和其他宗教体系形成中的作用。它涉及仪式、思想和宗教身份的传播和适应特定地点的过程。为此，我考虑了与修验道在该地点重叠的另外两个重要实体：户隐的中心神 Kuzuryū（字面意思是“九头龙”），以及 18 世纪神职人员 Jōin 的行政和意识形态贡献。关于九头龙的章节探讨了中国唐代深奥仪式和《法华经》叙事中的抽象神灵如何居住在户隐。通过对其随时间的发展的调查，我思考它的存在如何增强了这座山的身份和神秘力量。最后两章分析了净隐对修验道的对待，以及他试图建立一个围绕山的实践、历史和身份的新宗教流派。对户隐这些伴随发展的调查揭示了一个双重过程。随着仪式、教义和神祇获得地区性的关注，宗教参与者改写了该地区的历史叙述，发展了新的身份，并将神圣元素融入到景观中。我认为，随着时间的推移，这些输入和驯化的模式可以指导像户隠这样的神圣场所的建设。在更广泛的范围内，我们可以将这种跨地域趋势对特定场所的不断适应理解为前现代日本总体宗教体系形成的决定性因素。
Author(s): Carter, Caleb Swift | Advisor(s): Bodiford, William M. | Abstract: This dissertation considers two intersecting aspects of premodern Japanese religions: the development of mountain-based religious systems and the formation of numinous sites. The first aspect focuses in particular on the historical emergence of a mountain religious school in Japan known as Shugendō. While previous scholarship often categorizes Shugendō as a form of folk religion, this designation tends to situate the school in overly broad terms that neglect its historical and regional stages of formation. In contrast, this project examines Shugendō through the investigation of a single site. Through a close reading of textual, epigraphical, and visual sources from Mt. Togakushi (in present-day Nagano Ken), I trace the development of Shugendō and other religious trends from roughly the thirteenth through mid-nineteenth centuries. This study further differs from previous research insofar as it analyzes Shugendō as a concrete system of practices, doctrines, members, institutions, and identities. By identifying a constituency of these elements, we can determine the historical and regional contexts in which Shugendō became a self-conscious school. This approach, furthermore, clarifies the interests--religious, social, economic and institutional--that guided the school's formation. The second objective of this project concerns the role of place in the formation of Shugendō and other religious systems. It addresses the processes through which ritual, thought and religious identity are transmitted and adapted to specific places. To this end, I consider two other significant entities that overlapped with Shugendō at the site: Togakushi's central deity, Kuzuryū (literally, the "nine-headed dragon"), as well as the administrative and ideological contributions of the eighteenth-century cleric, Jōin. The chapter on Kuzuryū explores how an abstract deity from esoteric rituals and Lotus Sūtra narratives in Tang China comes to reside at Togakushi. Through an investigation of its development over time, I consider how its presence adds to the identity and numinous power of the mountain. The final two chapters analyze Jōin's treatment of Shugendō as well as his attempt to construct a new religious school that coalesced around the mountain's practices, history, and identity. Investigation of these concomitant developments at Togakushi reveals a twofold process. As rituals, doctrines and deities gained regional traction, religious participants rewrote the site's historical narratives, developed new identities, and situated divine elements into the landscape. I suggest that these modes of importation and domestication over time guide the construction of numinous places like Togakushi. On a broader scale, we might understand this continual adaptation of translocal trends to a specific locale as a defining element in the formation of overarching religious systems in premodern Japan.